Taylor’s Soft Perennialism: Psychology or New Age Spiritual Vision?

Abstract

Taylor has responded to critiques of his soft perennialism model in relationship to what he has called awakening experiences. The fact that some individuals have this type of experience away from the context of religion or spirituality, according to soft perennialism, is explained by a sort of landscape of experience representing the diverse ways in which one may engage with and experience this essential beingness. While this inspiring vision could possibly be true, so also could numerous other speculations about ultimate reality; however, the evidence advanced in support of soft perennialism notion is not valid in the context of psychology, or of any scientific endeavor. Taylor's claims that his metaphysical schema is at least partly evidence-based appears to stem from an overly philosophical view of science and a misunderstanding of the nature of valid scientific evidence. As such, soft perennialism is not a psychological theory, but functions more as a New Age spiritual vision. Given that perennialist visions such as Wilber's have received long and careful scrutiny within the transpersonal field, and now play a reduced role, a sober assessment is that perennialist models belong more to the field's past than to its future. At the same time, Taylor's empirical research into a particular type of developmental transformation may contribute importantly.

Moving Beyond Materialism: Can Transpersonal Psychology Contribute to Cultural Transformation?

“…Werner Heisenberg (1958) took a similar approach in The Physicists' Conception of Nature, as did Erwin Schroedinger, Albert Einstein, and Wolfgang Pauli in various books. The idea that these physicists ceased to be scientists because they addressed metaphysical issues-as Hartelius (2017c) has suggested should be the case with me, since I have a published a book with the subtitle The Psychology of Spiritual Awakening (Taylor, 2017c) which incorporates perennialist metaphysical claims-seems bizarre.…”

“…Like him, I believe that the best way that transpersonal psychology can influence mainstream psychology and contribute to cultural change is by taking a more empirical, research-based approach and by becoming less oriented around Eastern wisdom traditions. Hartelius (2017c) has mentioned that in recent years among his students there has been "a shift toward greater interest in empirical data and research" (p. 143). This is a very positive development, and I am pleased to say that in the UK we have made similar progress in our transpersonal psychology-based degree courses, both at my university (Leeds Beckett University) and elsewhere.…”

“…In response to my account of early quantum physicists who had a positive attitude to metaphysics, Hartelius (2017c) has insisted that these physicists kept their metaphysical musings out of their science. As he has written, "While quantum physicists have engaged in conversations that involve metaphysical speculation, it is evident that they have also held a clear demarcation between philosophy and science" (p. 137).…”

“…Hartelius's (2017c) arguments throughout this dialogue has been his view that metaphysics is an unwelcome intruder into science, and that it is best to attempt to separate the two areas. Hartelius has argued that "the incorporation of religious and metaphysical claims is not the province of any psychology, transpersonal or otherwise" (p. 137).…”

“…I will also discuss questions regarding the scientific status of transpersonal psychology, and its relationship to mainstream psychology. Hartelius (2017c) has made some helpful comments about how the field of transpersonal psychology can influence mainstream psychology. I will follow his lead with some suggestions of my own, extending the debate beyond the field of psychology to discuss the possible cultural influences of transpersonal psychology.…”